DHANURVEDA

(A Veda relating to the Art / Science of Archery)

© B. Chakravarti, ATARN, 2001
DHANURVEDA from the BRHAT SARNGADHARA PADDHATI, a 15th Century
treatease in Sanskrit on 'The Science of the Horn Bow' by Sarngadhara. Translated
from the Sanskrit edition by Peter Peterson, Bombay, 1888.
This translation was commissioned by ATARN from Dr. B. Chakravarti, M.A., Ph. D.
Member of the Asiatic Society (Executive Council), Kolkata, (2000-2001), Charter-
Member, Smithsonian National Museum of the American Indian, Washington DC.
President, Bangala Bhasa-Samskrti Samsad, Kolkata. Copyright reserved.
The paragraph numbers commencing '1714' in the text correspond to those in the
Sanskrit text.

The First Instructor

1714
1. I have composed this work in brief by extracting the excellent utterances of
God (Lord Siva) found in his Dhanurveda (the Veda relating to the science of
Archery and wise instructions of (Sage) Vyasa.
1715
2. Nobody but Sarngadhara is considered to be an expert in the knowledge of the
Dhanurveda, because he got his skill (in holding, aiming and shooting etc.) and
judgment (for wind velocity and speed of the moving target etc.) in a dream at
night from the Lord Siva Himself.
1716
3. So, one should not harbour any doubt about this book (because it has been
revealed in a dream) just because some of its contents appear elsewhere in
other works by other, more clever archers like Cintamani (viz. Vira-Cintamani).
1717
4. Archers (and warriors) should practise and sharpen their skill (weapon training)
in such a way that they are able to perform their duties and conquer the enemy.
1718
5. If just one famous archer stays in a city, then the enemies will remain at a
distance just as animals stay far away from the den of a lion.
1719
6. Now, the principles of selection of the trainees for weapon training will be
discussed. After examining the Trainee (disciple) thoroughly, the preceptor will
 give a bow to a Brahmin disciple, who is not greedy, cunning, ungrateful or
foolish.
1720
7. He will give a ‘dhanu’ (meaning a bow) to a Brahmin disciple, a khadga
(meaning a sword) to a Ksatriya, a ‘Kunta’ (meaning a lance) to a Vaisya and a
‘Gada’ (meaning a mace) to a Sudra.
1721
8. Fighting with hands (Bahuyuddha) has its seven divisions. These are carried
out with a bow (dhanu) or a circular missile (cakra) or a lance (kunta) or a
sword (khadga) or a knife (churika) and mace (gada) and lastly by fighting with
the bare hands only.
1722
9. A preceptor is known by the name ‘saptayuddha’ if he is well-versed in seven
forms of fighting; a preceptor is a ‘Bhargava’ by name when he is well-versed
in four types of fighting. An expert in two forms of fighting is known as
‘yodha’ and if one is versed in only one type of fighting, one is known as
‘Ganaka’.
1723
10.People born when the Moon is in the Constellation of Hasta, Punarvasu, Pusya,
Rohini, Uttara (in three positions), Anuradha, Asvini, Revati and also on the
tenth days of the Moon Dasami are fit for Archery Training.
1724
11. People born in the third, sixth, seventh, tenth or eleventh day of the lunar
fortnight are supposed to be fit for conducting all types of work.
1725
12.The third, fifth, seventh, tenth, twelfth and thirteenth day of the lunar fortnight
are accepted to be auspicious.
1726
13.Sundays, Fridays and Thursdays are taken to be very suitable for starting any
work relating to weapons (i.e. weapon training).
1727
14.On these days the preceptor, following the rules of the Vedas, will arrange
offering of oblations and conduct sacrifices and offerings to Deities and
Heroes, and gifts to the learned and the poor. Thereafter he offers weapons to
his disciples.
1728
15.A feast should be arranged for the Brahmanas as well as for the maidens. The
ascetics and other devotees of Lord Siva are to be worshipped, with sincere
devotion.
1729
16.A trainee of Archery is to worship his trainer (preceptor) offering him food,
drinks, dress and ornaments along with scented things flowers and garlands.
1730
17.The trainee will observe a fast and wearing only a deerskin, will pray for the
bow from his preceptor folding his hands.
1731
18.Then following the utterances of Siva, the preceptor should sanctify the limbs
of his disciple, putting his hands on them, by uttering appropriate mantras and
should perform other rituals for removing the obstacles and sins of his disciple.
1732
19.The Lord (Siva) will be ritually imagined to have been placed upon the top-
knot of the disciple’s hair at the crown, Lord Kesava will be so placed on the
joint of the two arms, Brahma in the navel and Ganesa on his thighs.
1733
20.By uttering the mantra ‘Om’ ‘Hom’ Lord Sankara will be worshipped on the
top-knot at the crown. On the arms Kesava will be invoked, with the similar
mantra and Brahma will be prayed to in the navel, and on the two thighs the
protection of Lord Ganesa will be invoked, chanting the following words at
each place respectively:
Om Hom Sikha Sthane Sankaraya namah,
Om Hom Vahvoh Kesavaya namah,
Om Hom Nabhimadhye Brahmane namah,
Om Hom Janghayor Ganapataye namah
1734
Such placement (of the guardian deities) on the limbs should be done in order
to derive welfare and well-being of the disciple and to prevent anyone from
doing harm (to him) by chanting inauspicious mantras.
1735
21.The preceptor should offer a bow and arrows to the disciple which are fit to be
used by a human being and the arrows should be sanctified with mantras and
the teacher would pass the mantra from one arrow to the other according to the
rules of Vedas.
The targets during the training (from easier to more difficult ones)
 1736
22.First of all an archer should learn how to pierce a flower with a leaf but without
any fruit, and then he will pierce a leaf with a fruit, and then a fish.
1737
23. Then the preceptor will make his disciple pierce an animal (mansavedha).
These are the three types of piercing. By practising shooting of arrows
gradually at targets in such manner the hero will achieve the skill to pierce his
targets more effectively and efficiently.
1738
24.The archer will be happy by taking his position ahead of a running animal, at
the same time aiming to pierce the animal. He is at ease in such a position and
he achieves success.
1739
25.If the arrow is cast in the southern direction, there will be great quarrel and the
archer will go to a foreign land. If it is cast in the western direction, the archer
will get wealth and cereals. If the arrow is cast to the northern direction the
hero will get good results.
1740
26.If the arrow is cast to the northeastern quarter (lsan), the downfall of the enemy
will ensue. If it is cast in the opposite direction, different types of auspicious
happenings may take place. In such activities with weapons, a hero will achieve
happiness, nourishment and success in weapon training.
1741
27.The three types of piercing should be done accompanied by the sound of a
conch-shell and drum, and then the hero should entrust his bow and arrow to
his preceptor by bowing down to him and offering his obeisance.
The Measurement of Bow
1742
28.The first form of bow is a serviceable or proper type. The second one is a bow
which is used in fighting (battle). A bow which is less powerful in weight and
length than the arms of the hero is regarded as an auspicious one.
1743
29.The life of an archer is more precious than that of a bow. An archer, who is
overburdened by his bow, never hits the target.
1744
30.A bow which can be drawn by an archer with ease (by his own strength) is
considered to be auspicious. The bows of the Gods are heavier and superior to
those of the human beings.
1745
31.A bow measuring five cubits and a half is considered to be the best one and that
type is called a ‘divine one’, and that was held by Sankara in ancient days.
1746
32.Then the bow was taken by Parasurama and from him it came to Drona and
then it was received by Partha from Drona, and thereafter it was taken by
Satyaki.
1747
33.During golden age (satyayuga) that divine bow was held by Mahadeva. In the
silver age (treta yuga) it was held by Raghava. During the bronze age (dvapara
yuga) it was taken by Drona, who was a Brahmana by caste.
1748
34.The length of a hand is equal to the length of twenty-four fingers of the hand
and a bow measures four such hand lengths (caturhasta) and this type is known
to be the bow of a human being with all good signs.
1749
35.A bow may have three, five or seven joints. A bow having nine joints is
renowned by the name ‘kodanda,’ which truly is an auspicious one.
1750
36.A bow having four, six or even eight joints should be discarded. But there are
some bows which are more extended in size and are made by a new technique.
1751
37.A bow should not be used if it is extremely old, or made of unripe materials, or
used by one’s kinsmen, or burnt, torn or spoiled inside or outside.
1752
38.A bow without a string, or a bow in which the string is not suitably fitted, or an
arrow with a fault or an arrow in which there are joints on the upper or middle
or lower portion should not be used.
1753
39.A bow made of unripe materials may break up. A bow in a very dilapidated
condition loses its smoothness. A bow already used by one’s kinsmen may
always be an object of anxiety or dispute among friends and relatives.
 1754
40.A burnt bow causes a house to burn, and a bow having holes always brings
defeat and destruction in war. Such a bow does not reach the target, external or
internal.
1755
41.If an inferior type of arrow is fitted to a bow, it may bring defeat in war.
Moreover, if such an archer is being attacked, he cannot shoot back effectively.
1756
42.A joint on the upper portion of a bow or even one on its lower side, causes
destruction and loss of wealth. Bows without such defects are considered to be
very effective for all types of activities.
1757
43.The bow of Vishnu is named ‘Sarngadhanu’ and it is considered to be the best
weapon. It was a bow, the measurement of which was seven times greater than
an ordinary bow which is made by Viswakarma.
1758
44.That bow remained untouched by anybody in Heaven, in the Nether Region or
on Earth. It could only be used by the one (Divine Emancipated Being) who is
the Lord of Lords.
1760
45.Gradually, over many years, He created and extended the bow which is fit to be
used by human beings It measures six and a half vitasti (i.e. the span of the
thumb and the middle finger when stretched fully, roughly measuring half a
cubit) i.e. total three-and-a-half cubits in length. The bow serves all purposes.
1580
46.A Sarnga-bow is successfully used by the soldiers on elephant back and the
cavalry. For charioteers and foot soldiers, however, a bow made of Bamboo is
more useful.

The characteristics of a bow string

1761
47.I shall narrate the characteristics of the bow string, and these are to be applied
while making a string. Very light silken threads should be used.
1762
48.The strings should be made of three round threads which are free from any
joinst, pure, fine, very soft and polished so that these threads can with stand
attack in a war.
1763
49.For want of silk thread, string can be made with intestines of a deer or with the
intestines of a she-buffalo or a cow.
1764
50.Fine strings are to be made with skin of a goat or gokarna (another variety of
animal) which has just been slaughtered. The hair on the skin should be
removed thoroughly.
1765
51.Sometimes strings are prepared with the bark (outer skin) of mature bamboos
(plants) and those strings are tied with silken threads for making strings that
withstand stand adverse situations in war.
1766
52.At the advent of the month of Bhadra (September) the bark of the Arka tree
becomes commendable for making strings and hence hard and sacred strings
should be made with it.
1767
53.The threads which are obtained from the barks of the Arka tree are eighteen
cubits in length and these should be made in triple-ply to make a proper string
(for the bow).
The characteristics of arrows
1768
54.I shall narrate the auspicious characteristics of Arrows.
Arrows should neither be very heavy nor very fine. They should not be made of
unripe materials which are grown on barren land. An arrow with small joints or
having splits should be avoided.
The material for an arrow should be selected thus…
1769
55.The arrow should have matured joints, it should be made with fully ripe
materials, the colour of the arrow is to be brownish and gathered at the right
time. The material should be hard and round. The tree from which the arrow is
to be made should grow on fertile land. [Such an arrow is commendable for the
use of a king in battle.]
1770
56.The size of the arrow should be two cubits less one fist in length and its breadth
will be like the little finger. This is the measurement of an arrow which is to be
placed on the bow for drawing and discharging towards the target.
1771
57.The end of an arrow may be fletched with the feathers of crane (kanka), swan
(Hamsa), sasada (A variety of bird), fisher bird (matsyada), heron (kraunca),
cataka (kinkini), vulture (grdhra) and hen (kukkuta).
1772
58.Four feathers are to be attached to each arrow. The gap between two feathers
should be six fingers.
1773
59.In the bow (Dhanu) named Sarnga, the gap between two feathers is to be of ten
fingers and the four feathers should be firmly tied with hard threads made from
intestines.
1774
60.There are three types of arrows – masculine, feminine, and neuter. Arrows
which are flat and heavy in front are designated as ‘feminine, If flat and heavy
in its lower portion it is termed as ‘masculine’.
1775
61.If the top portion and the lowest portion of the arrow is of the same size, it is
known as ‘neuter’. Such an arrow is fit for practising (by trainees etc.) The
female arrow hits a target at a distance while a male arrow can firmly pierce
tough targets.
The characteristics of the tip or arrowhead
1776
62.The arrowhead should be made of pure iron. It should be sharp and pointed and
without any sort of disorder. The head of the arrow should be painted with a
coating of ‘diamond’ protective paste according to the proportion of the
feathers (vajra means hard as diamond).
1777
63. The head or tip portion of an arrow may be made of brass and its shape will be
like that of a horse-shoe; or it may be like the tail of a cow or it may of the
shape of a half-moon. An arrow is called ‘Bhalla’ (i.e. a missile) when its head
is as sharp as the tip of a needle, and again it is known as ‘Dvibhallakam’ (.i.e.,
double missile) when there are two tips like the teeth of a heifer.
1778
64.The arrowhead may be shaped in different forms according to the existing
system of a country, such as ‘Karnikam’ or kakatundam’ etc..
1779
65.By the arrows (made of brass or purified iron) skin should be pierce; by
razorblade arrows, the enemy’s arrows (and his hands) may be severed, and by
needle pointed arrows a shield or armour may be pierced, and an arrowhead
shaped like half a moon should be used to sever the head of the enemy.
1780
66.A spear-headed arrow may pierce the chest of the enemy, while a double
speared arrow may pierce the string of his bow and counter his (enemy’s)
arrows. Arrows made of iron may be countered by the arrows known as
‘Karnika’, and other targets may be pierced by arrows in the shape of the beak
of a crow. The type of arrow named ‘Gopuccha’ is used for aiming at (and
tearing off) the enemy flag.
1781
67.If an arrow is made of pure wood it is known by the name ‘gopuccha’ (meaning
the tail of a cow). The tip of such an arrow is made of pointed iron measuring
three fingers.
The methods of annealing arrowheads
1782
68. I shall narrate the process of annealing arrowheads. The following divine
medicine is to be spread onto the head of the arrow so that it can pierce an
unbreakable armour just like a leaf of a tree.
1783
69.Long pepper (pippali) and sulpher (kustha) and rock-salt (saindhava) should be
ground by mixing urine of a cow while pounding, to prepare a paste. That paste
should be rubbed on the weapon and then it should be heated on fire.
1784
70. The paste for annealing should not be very cold. If the arrow fails to pierce
anything (i.e. hit the target) or if the arrowhead is one from which the yellow
colour has faded, the paste should be applied to the tip and heated thereafter,
and then the head of the arrow-head should be dipped in oil to remove the heat
to make it especially effective.
1785
71.Five types of salt should be ground together and that compound is to be soaked
in honey and paste of white corn (sveta sasya). The arrowhead is to be covered
with such a paste and then heated over a fire.
 1786
72.The arrowhead is to be annealed, and after heating, its colour will be like that
of the neck of a peacock, i.e. a yellow colour when hot. Then it should be
dipped into clear water for its permanent protection and strength.
Now the two types of rounds viz. Naracas i.e. all iron rounds and Nalika,
known as ‘rounds shot from the gun’ (are being described)
1787
73.Naraca is a round totally made of iron. In some naracas, there are five broad
wings and such rounds are always effective (in hitting the targets).
1788
74.Nalika is a form of round, shot from a weapon like the gun fitted with tube or
barrel; it is used while a target is to be hit at a great distance, or in a war taking
place in a high fort.
Hand position for drawing an arrow and position for releasing an arrow.
1789
75.‘Sthana’ (the posture to be taken by a warrior while shooting), has eight forms,
for performing different types of shooting and the holding and operation of the
trigger or arrows by ‘musti’ meaning ‘grip’ has five forms, while the scoring
areas of a target or ‘vyaya’s are also of five types.
The Position (Sthanas):
1790
76. If the left leg of an archer is stretched in front and the right leg is contracted at
the knee and their distance measures two hand lengths (cubits), such posture of
the archer is known by the term ‘Alidham’.
1791
77.By stretching the right leg forward and contracting the left leg, the arrow goes
far on release. This foot position of the archer is thought to be very special (or
praiseworthy) and is known as ‘Pratyalidham’.
1792
78.If the archer extends his legs equally and their distance is one cubit apart, he
assumes the position known as ‘visakhasthana’, a position for shooting a
difficult target.
1793
79.If the place on which the archer stands is not too uneven, his legs are to be
placed at equal distance (for keeping balance) without making any movement,
and fixing them in an uniform position. The body should be made bent to the
left at least one cubit down.
 1794
80.If the archer kneels down and his thighs are contracted, his position is known
by the name ‘Dardur akramam’, meaning ‘the movement of the frog’. This is a
position by which an archer is sure to hit a difficult target.
1795
81.The stance or movement of an archer is compared to that of Garuda. When he
moves forward by touching his left knee on the ground and then he contracts
his right knee, and this is called the ‘Garuda Kraman’ position.
1796
82.A well-known position of sitting (cross-legged), known as ‘padmasana,’ is very
auspicious for an archer.
Release and shooting of arrows by a warrior.
1797
83.There are various forms of ‘release’, made by the archer by folding his fingers
to secure his arrow and shoot from the bowstring such as ‘pataka’, ‘vajramusti’,
‘Simhakarna’, ‘Matsari’ and ‘Kakatundi’ etc.
1798
84.If the forefinger is extended and brought under the root of the thumb, the
position of the grip is known by the name ‘pataka’. This form of the grip is then
applied by a shooter for shooting (rounds) at a distant target.
1799
85.If the thumb enters the gap between the middle finger and the forefinger then
such a release is called ‘vajramusti’. Such release is used when a thick arrow
and all iron rounds known as ‘naraca’s are shot towards the target.
1800
86.If the tip of the forefinger is placed squarely on the nail of the thumb finger,
then such a release is known by the name ‘matsari’. Such a release is used to
pierce a fine or thin target known as ‘citra’.
1801
87.A release is known by the name ‘kakatundi’ (the face or the mouth of a crow) if
the top portion of the thumb is placed on the tip of the forefinger. Such a
release is to be used when an archer shoots his arrow into a thick target.
Methods of holding the bow an aiming the arrow
1802
88.There are three methods of holding a bow and aiming an arrow, namely (i)
downwards; (ii) upwards and (iii) straight. Among these three methods, the
archer adopts the particular one which is suitable to serve his purpose.
1803
89.The arrow aimed downwards can easily hit a target at a far distance. If the aim
is straight, it will certainly pierce the target and if the aim is upwards, then by
applying greater strength, the archer will invariably pierce his target.
Description of the ‘Vyayah’ (type of scores on hitting the target)
1804
90.If an arrow hits on the root of a target (i.e. outer ends), the score is known by
the name ‘kaisika’. If it hits the horn of the target (i.e. magpie) it is known by
the name ‘sattvikah’. If it hits the ear of the target (i.e. inner portion) it is
known by the name ‘vatsakarna’ and if it hits the neck of the target (i.e. bull’s-
eye) it is known by the name ‘Bharata’.
1805
91.If an arrow hits the shoulder of the target (at a great distance), the score for
shooting of such an arrow is known by the name ‘skandha’. Vyayas are of five
varieties. In case of a mixed warfare (citra yuddha), arrows (shot being quick
and many) hit the outer end of the target (i.e. ‘kaisika’) mostly, while the
arrows hit the horn when aimed downwards to hit the target.
1806
92.If the target is pierced on the ear (inner part of the target), the score is known
as, ‘vatsakarna’. If it pierces the target deeply and firmly, it is known as
‘Bharata’ (bull’s eye) and if it is pierces the target at a great distance deeply and
firmly the process is known by the name ‘skandha’.
Targets and their varieties:
1807
93.Targets can be of four varieties – (1) Sthir i.e. fixed or stationery target (2) Cala
i.e. moving target (3) A moving archer shooting at a stationary target (4)
Dvayacala – where the archer as well as the target both are moving.
1808
94.The archer who aims at the target by making his mind motionless and steady
and pierces the three types of targets is known by the term ‘sthiravedhi’
meaning ‘an archer whose aim never fails’.
1809
95.If an archer, while motionless himself, successfully pierces a moving target the
preceptor as well as the wise call (such person ‘calavedhi’) and the target by the
name ‘calalaksya’ meaning ‘a moving target’.
1810
96.If an archer is on the move but fixes his mind on a steady target then the target
will be known by the name ‘calacala’ meaning ‘moving yet steady’. This is a
process of shooting which is blameless and beyond ordinary measure.
1811
97.When an archer is on the move himself and also aims at a moving target, then
the target (and situation) is known by the name ‘dvayacala’ meaning ‘two
moving elements (the archer as well as the target)’. To pierce such targets one
has to practise very hard.
1812
98.If an archer practises archery hard, he can unfailingly hit a distant target with
his arrow, and with one arrow he can pierce many targets. Through hard
practice an archer achieves firm grip and ability to aim and shoot arrows
quickly.
1813
99.Undergoing hard labour, an archer realises the art and techniques of different
types of warfare, and through it he achieves victory. Hence, an archer should
always practise shooting in front of his teacher.
1814
100.An archer, who begins to practise the shooting of arrow with his left hand, will
become successful in the art of shooting in no time.
1815
101.When success comes with the left hand, the trial with the right hand should
start. In the course of time, the archer should practise shooting arrows as well
as rounds with both the hands.
1816
102.When proficiency (in shooting) is achieved with the right hand, then again
exercise should be started with the left hand. An archer should practise in the
standing position (keeping the feet parallel and one cubit apart from each other)
named Visakha and aiming at the root of the target i.e. ‘kaisika vyaya’.
1817
103.At sunrise, the target should be shot in the western direction. In the afternoon
the target should be shot in the eastern direction so as to achieve a better aim at
the target.
 1818
104.Arrows should be shot towards the north, but they should not shot for the
purpose of destroying life. Arrows should not be discharged southwards except
in times of war.
1819
105.A target set at a distance of sixty bow-lengths is regarded as the best one. If
the same is set at a distance of forty bow-lengths, it is regarded as a medium
one, whereas a target at a distance of twenty bow-lengths is regarded as the
lowest type.
A discussion on aiming and shooting of projectiles:
1820
106.This is a description of rounds or projectiles named ‘naraca’. The ‘naracas’ are
shot in numbers of forty, thirty or sixteen at a time, to pierce the target.
1821
107.One who shoots four hundred shots named ‘kanda’ between the period of
sunrise and the sunse, is considered as the best among archers.
1822
108.If the number of rounds (the ‘naracas’) shot during this time-period is three
hundred, the shooter is known as ‘mediocre’; but if there are just two hundred,
then the shooter of the rounds is known to be ‘kanisthaka; i.e. of the lowest
category or standard. Archers’ targets should be of a man length (three-and-a-
half cubits or 6 feet) and fitted with signs of a crescent moon.
1823
109.One who shoots the top portion of such a target is known to be a superior shot,
while one who pierces the belly of the target is known as a mediocre one,
whereas one who hits the feet of the target is known as an inferior shot.

Intermissions (anadhyaya) in learning shooting

1824
110.As all activities are prohibited on the eighth and the fourteenth day of the lunar
half month and also on the day of the new-moon and on the day of the full
moon, shooting practice is also prohibited on those days.
1825
111.Practice shooting should be stopped if there is an untimely roaring of clouds,
or there is stormy weather or if the target is broken or destroyed by arrows or
rounds shot earlier.
1826
112.The practise of shooting should be abandoned if an arrow is broken at the very
start of practicing, or if a serpent is seen at the place where practice is taking
place.
1827
113.If the bow string snaps at the very start of shooting an arrow from the bow,
then the practice should be abandoned, while taking note of the (inauspicious)
obstacle.
1828
114.I am going to narrate a tough exercise in shooting practice which the pure-
hearted archer should perform; and only by knowing this can archers become
successful, and not otherwise.
1829
115.When taking up the bow, an archer should tie his top-knot and, taking up a
firm stance, he should place his hand on the arrow.
1830
116.The bow should be picked up in the left hand (assessing its weight and
balance) and the arrow should be nocked onto it thereafter by picking up the
arrow with the right hand.

1831
117.The archer should draw the bow and with one attempt pierce the earth and
then bow down to Lord Siva and Ganesa, the guardian deity of obstacles.
Yoga-Breath control in shooting
1832
118.At the time of drawing the bow, the consent of the preceptor should be prayed
for. At the time of drawing the bow, life-giving breath also should be inhaled
(to fill up the lungs) carefully.
1833
119.Breath should be conserved by closing the eyes and nose (kumbhaka), and the
breath should be released with the sound ‘hum’. An archer who desires success
in his art should practise such breathing exercises (Pranayama).
 1834
120.The technique of the grip can be successfully achieved through exercise
within six months, and the technique of successful aiming takes one year. The
learning of the shooting projectiles, ‘naraca’, is achieved by an archer only
through the grace of Lord Maheshwara.
1835
121.In order to become successful in archery, one must hold (and handle) his
arrows very gently and carefully, like a flower, and press the bow like killing a
serpent. The archer’s attention to piercing the target should be as (undivided
and undistracted) as in earning money.
1836
122.A preceptor expects that his disciple’s shooting will be effective and efficient.
The descendants of the Bhrgu clan (like Parasurama) desire that the arrow of
the disciple should hit the target at a great distance. A king desires a spectacular
display of hitting targets (by his guards and soldiers), while the common people
just want targets to be pierced well.

1837
123.If the shooting of an arrow is conducted for entertainment (as a game of
archery) or welfare of the people, then even if the target is pierced just
marginally, it will be a praiseworthy action.
1838
124.The archer should take the position known as ‘visakha’ (standing with the feet
apart) while nocking his arrow named ‘gopuccha’ onto the bowstring with a
grip like the ear of a Lion (simhakarna).
1839
125.While performing ‘kaisika vyaya’ the top-knot of an archer should not move,
and he should shoot the arrow. keeping both his right and left shoulders
motionless.
1840
126.At the time of shooting an arrow, the eyes of the archer should not move: his
aim should be attentively fixed on the target. The view of the target should be
covered by the fist and his eyes should gaze ahead of the arrow.
1841
127.Realising that the mind follows the line of the gaze, the arrow (‘kanda’)
should be shot to the target upon which the gaze is fixed. An archer who
undertakes regular and hard practice never misses his target.
1842
128.An archer who can bring his arrow from the quiver, nock it to the bowstring,
draw back the string, aim, and shoot it (the arrow) very quickly becomes a
"quick shooter" on account of his constant practice.
1843
129.When an archer has to shot his arrow at a distant target (durapatanam), he
should assume the position of ‘pratyalidha’ and aim a feminine type of arrow
downwards, drawing it with the grip known as ‘patakamusti’.

1844
130.If arrows have to be shot upwards (urdhapatanam), the archer should take the
pose of a frog and from the stance of ‘askandhavyaha’, he should fix a male
arrow, holding it in a tight grip i.e. ‘vajramusti’. If one practises this regularly,
he increases the strength of his arms and will become successful in piercing
tough targets.
1845
131.Wise men ennumerate three types of proper motions of the arrows, viz. (i)
‘suchimukha’ (meaning flying straight like the tip of the needle) (ii)
‘minapuccha’ (fish-tailing) and (iii) ‘bhramari’ (moving all over the place like a
bumblebee).
1846
132.The trajectory of an arrow is called ‘sucimukha’ when it is unfletched of has
very little fletching.
1847
133.If the bow is hard, then the grip of the archer is not very tight, and the arrow
may follow a trajectory known as ‘matsyapuccha’ (fish-tailing).
1848
134.If the arrow when aimed at the target does not travel in a straight line, but
approaches it in a to-and-fro’ or semi circular manner, such movement is called
‘Bhramari’ by the learned. [If an arrow, aimed at the target does not travel
straight but reaches it in a curve such a trajectory is called Bhramari.]
Deflection of arrows
1849
135.There are four different causes which deflect a moving arrow from its
trajectory before reaching the target. These are (i) ‘vamaga’ (deflection to the
left) (ii) ‘daksaga’ (deflection to the right) (iii) ‘urdhaga’ (overshooting the
target) and (iv) ‘adhaga’ (falling short).
1850
136.If the rear of the arrows vibrates against the inside of the grip (gunamusti) and
the bow is held in a level grip (dhanumusti), the front of the arrow will veer to
the left. [Hence the grip of the arrow should be firm so that the arrow may not
tremble and deflect from the target.]
1851
137.If an archer does not hold the arrow properly and aim it straight, his arrow will
undoubtedly go either to one side or short of the target.
1852
138.If the archer’s grip on the bow is above the line to target and the arrow is
nocked below the line to the target, the arrow will go upwards. An arrow
released from such a position will undoubtedly veer far away from the target.
1853
139.While shooting an arrow, the grip on the bow (‘capamusthi’) should be below-
centre and the arrow should be nocked (gunamusthi) above-centre, pointing
slightly downwards.
1854
140.The right time to release an arrow is when the target, the tip of the arrow and
the gaze of the archer are in line. In such a situation the archer never becomes
unsuccessful in hitting the target; that is, the archer should cover the target with
correct Dhanumusti and Gunamusti (his grip of bow and arrow) in order to
pierce it.
The correct trajectory of arrows
1855
141.If the target and tip at the arrow are aligned, and the eye aim without any
wavering, an arrow shot from such a triple alignment cannot miss the target.
[This calls for archer’s calmness of mind and strong determination.]

1856
142.An arrow which is sharpened well at the tip and is fitted with feathers of a bird
and discharged from a firm grip with force, cannot remain in the body of a
human being or an elephant or a horse. [It pierces but does not remain in their
bodies because it passes right through.]
 Attitudes of an archer
1857
143.An archer, who thinks his arrows are (light) like grass, his bows (consuming)
like burning fuel and the bow-string (attractive) like his life, is considered to be
a best archer.
Description of the four tough targets
1858
144.If an archer can penetrate the following four types of (tough) targets, namely,
those made of earthen pot or a lump of earth, his arrows cannot be (countered)
destroyed even by a thunderbolt.
1859
145.Iron plates measuring the thickness of one-and-a-half fingers should be
prepared (as targets for exercise). An archer who pierces such plates with a
single arrow is known by the designation of Drdhghati – a tough marksman
(marksman of tough targets).
1860
146.An archer who can penetrate twenty-four layers of leather with a single arrow
can pierce even the skin of a powerful elephant.
1861
147.An archer, who can hit an earthen jar in whirling water or a lump of earth
through a circulating wheel (placed below it) he is known by the name
‘drdhavedhi’ meaning ‘a tough marksman’.

1862
148.A target made of iron can be pierced by arrows named ‘kakatunda’ (beak of
the crow) and targets of leather (like shields or armour) can be pierced by
arrows named ‘aramukha’ (a lump of earth). An earthen jar or a lump of earth
may be hit through a moving (disc) wheel by an arrow named ‘suchimukha’.
1863
149.One who knows how to counter and cut an arrow, and one who knows how to
pierce a piece of wood, or one who knows how to score points in a shooting
range (Vinduka i.e. Chandmari) and one who can pierce two round balls
(golakayuga) at a time, always becomes victorious.
1864
150.When a target (animal) charges towards an archer, he should aim to split the
arrow which has already pierced the front of the animal (target). He should hold
 some arrows curved in his grip. He should sever the head of the animal (or
enemy) with an arrow with a semi-circular tip or an arrow having two tips.
1865
151.If an arrow coming straight forward obliquely cuts another arrow in the sky,
then the archer displaying such a skill is known as ‘Vanacchedi’ meaning ‘one
who cuts an arrow in the air’.
After describing the cutting of arrows, the cutting of wood is discussed:
1866
152.If an archer fixes horse-hair to a piece of wood and also he binds a cowry shell
there (as a target) while spinning the wood, if he hits this target, he is known as
Dhanurdhara, meaning ‘a real archer’.
1867
153.An archer is known by the name ‘Kasthacetta’ meaning ‘a piece of wood’ if he
can pierce a piece of wet wood placed in the position of a tail of a cow by an
arrow known by the name ‘ksurapra’ meaning an arrow with a sharp horse-shoe
shaped head.
1868
154.If a white point is placed on the target by attaching a white ‘vandhuka’ flower,
an archer who is able to hit that point is called a ‘citrayodhi’.
Aiming at moving targets:
1869
155.If two wooden balls are thrown from in front upwards to a great distance, they
cannot be penetrated by an arrow which follows from behind; but if the arrow
sticks into the ball behind like a tail, or it hits but does not get attached there,
the archer is called a marksman (of moving targets).
* The following verse relates to the earlier verse 1869
1870*
156.An archer who can attach two arrows at a time and pierces his target (the two
wooden balls) is considered as the best of all archers and is worshipped, (i.e.
honoured) by the kings.
1871
157.Irrespective of whether an archer rides on an elephant, or a horse or moves on
foot, if he practises while moving, is sure to succeed in piercing his target.
Shooting the target from its/sound/resonance
1872
158.Pots made of bell-metal should be kept at a distance of two cubits from the
target. Another person should produce sounds by hitting pot with pebbles
(sarkara).
1873
159.An archer should assess the distance of the source from which the sound is
coming by concentrating attentively and by using his ears, and should locate
the target and penetrate it.

Repeated exercise for marksmanship

1874
160.An archer should again cause the sound to be produced from pots by hitting
them again with pebbles and should again locate and aim to pierce the target
near the origin of that sound.
1875
161.The archer may increase his distance from the target gradually from 10 cubits
to 20 cubits and then to 100 cubits and should practise in darkness piercing the
target from the sound emitted by it.
1876
162.An extremely intelligent archer with earnest attention can pierce a target with
his arrow. Such a difficult task is performed by an archer on account of his
good luck.
Exercise with weapons
1877
163.As long as an archer fails to achieve success, he should practice hard. When an
archer’s labour makes him a marksman, he needs not take his bow in hand
during rainy days.
1878
164.An archer should always practise with his weapons for two months in the
autumn so that he may not forget the art of weapons he acquired earlier. [The
months of August and September comprise the season of Autumn in India.]
1879
165.In the month of Asvin (when the horses are yoked to the carriage) and during
the divine ninth lunar day of the fortnight, Lord Siva, Goddess Candi, the
Preceptor, weapons and horses should be worshipped.
1880
166.Daksina (offerings of money) should be given to the Brahmanes and the
maidens should be given good feasts. Animals should be sacrificed along with
the sound of auspicious instrumenst (like conch, gong and cymbals) and chant
of music in honour of Goddess Durga (and thus the archer himself should pray
for victory to the Goddess of War).
1881
167.Then the archer (after performing rituals as above) should practise recitals of
Vedic hymns according to the rules of the Vedas as well as Agama (vedoktan
agamoditan). For success in the art of shooting his weapons and arrows, an
archer should intone ‘japas’ and perform sacrifices (homas) according to te
scriptural laws (vidhanatah).
Devastating weapons from elements (like water and air)
1882
168.An archer should strive for weapons named ‘Narayana’, ‘Saiva’, ‘Aindra’,
‘vayavya’, varuna and the ‘agneya’ (producing great fire) which the preceptors
give out at their discretion.
1883
169.An archer who is pure in heart masters his weapons by applying his mind (to
understand the principles of grip, aim and release), word (enquiry from his
preceptor) and active hands (for practice). He can kill with his weapons a man
who is unworthy and unable (to live) and who is evil.
1884
170.A man who knows how and when to apply (use or withhold) his weapons is
known as an archer or a musketeer. A wise archer or musketeer does not use his
arms in an everyday situation.
1885
171.An archer, who takes the stem langali (jalapippali) plant when the moon is in
the Hasta constellation and use its sap on his weapons easily removes the pride
of any great hero in the battle.
1886
172.By taking the root of an ‘apamarga’ (apang) plant at sunrise when there is
‘yoganaksatra’ (in the sky) and by anointing its juice on hand and weapons, a
hero gains the power to ward off his enemies’ arrows .
1887 & 1888
173.By tattooing on the hand (as a talisman) or by applying the sap of the
following plants onto his arms, a hero can ward off pain from enemy weapons:
adhapuspi, samkhapuspi, lajjalu, ‘girikarnika’, ‘nalini’, ‘sahadeva’,
‘putramarjarika’, ‘visnukranta’ and ‘aparajita’ and other plants with matted
 fibre. This matted fibre should be taken on a Sunday in a clean and pure state as
instructed by the preceptor. (Medicinal plants, mystic chants and precious
crystals and stones are for the use of man; but the reason of their potency and
their origin is beyond the empirical scientific through which we try to grasp
things.)
1889
174.A hero does not have anything to fear snakes, tigers and similar apparently
dangerous creatures, because his body is blessed by the eight Goddesses (The
Goddesses are the presiding deities of various elements of nature, viz. Brahmi,
Mahesvari, Indrani, Varahi, Vaisnavi, Kaumari, Camunda and Candika.).
1890
175.By the influence of the powder obtained from ‘chuchundari’ plant during the
rise of ‘Hastanaksatra’ on a Sunday, even an elephant does not dare to come in
front of the warrior.
1891
176.If the ‘chuchundari’ plant and powder extracted from the blossom of the
‘vilva’ tree are anointed on the body of a warrior, then even a mad elephant
sheds its wanton strength and a lion gives up its fierceness, just seeing him
from a distance.
1892
177.The root of the white karnika tree (svetadrikarika) can remove dust on his
hands and similarly the root of the white kantarika (svetakantarika) removes a
hero’s fear of tigers etc.
1893
178.The root of the Patali and Pusparka plants should be dug up, and if kept in the
mouth of the warrior along with betel-nut powder, his body cannot be pierced
by sharp arrows in the battlefield.
1894
179.If the end of the root of the ‘gandha’ (campaka) tree is collected on a Sunday
according to scriptural rules, when the moon is in the Pusya constellation, and
put inside his mouth, the warrior gets immunity from weapons of the enemy
which cannot enter his body or sever it.
1895
180.By fasting on a Sunday when the moon is in the Pusya constellation, if the
warrior collects the matted part of ‘subhra’ ‘sarapumkha’ or ‘jatanili’ and places
these on his breast, head or inside the mouth, these remove or ward off in-
coming arrows or weapons of the enemy. Kings, when they become very much
 afraid of thieves etc. in order to ward off their fear, obtain the help of such
plants collected on such a Sunday (‘pusyabhaskara’).
‘Do’s and Don’ts during the operation of war
1896
181.An archer should first take a bath and then dress in white. He should worship
the ‘Deities’ and the ‘Brahmanas’ while chanting auspicious mantras and
music.
1897
182.An archer must give offerings in the name of King and to the presiding deities
of the ten quarters. He is to worship all his weapons and intone mantras for his
protection as follows –
1898
183."Om; O, Goddess, kindly protect us with Your spear; O Mother Ambika,
kindly protect us by Your sword, protect us by the ringing of Your bell and by
the sound of the bow-string from other dangers and difficulties.
1899
184."O Candika – O Goddess, kindly protect us on the east, west, south and north
as well by brandishing Your sword.
1900
185."Kindly protect us by Your calm and pleasant looks, which pervade
throughout the three worlds, and also by Your most fearful form. Kindly protect
us and the world at large.
1901
186."O, Ambika with the help of Your weapons – sword, spear and mace – which
are in your hand: kindly protect us all in every way."
1902
187.The warrior should anoint his body with divine ointments and medicines and
protect his body by wearing different talismans. After taking a little ‘bhattvaka’
drink, the archer should start practising for battle.
1903
188.A warrior should please his Generals and the superior fighters on elephants
and other chiefs of his army with gifts of precious items and clothes.
1904
189.After placing an effective charioteer on the chariot, the warrior himself should
get into it (the chariot) and he should yoke only those horses to the chariot
which are healthy, well-nourished and capable of doing hard maneuvers.
 1905
190.A warrior should keep four bows in the chariot as a precaution against all
misfortunes, and he should keep four hundred arrows in his quiver.
1906
191.He should also place in the chariot a sword (khadga), shield (carma), mace
(gada), spear (sakti), parigha (a type of weapon), hammer (mudgara),
projectiles (naraca), axes (parasu), lance (kunta), pattisa (a type of weapon) and
ardi (a type of weapon) etc..
1907
192.One who does not have a chariot or elephant, will ride on horseback, fixing a
quiver on his vest belt and taking a sword, sakti (spear) and bow in hand.
1908
193.After keeping Lord Visnu in mind, the name of Arjuna should be intoned by
the warrior. Thereafter, he should establish his position along with his four
types of troops (namely the elephant-riders, the cavalry, the charioteers and the
infantry).
1909
194.The warriors in whose heart Lord Janardana, whose colour is blue like the
blue lotus, resides, become successful and victorious everywhere and they
never fear defeat.
1910
195.These are the names of Arjuna, which the warrior should intone:. Arjuna,
Phalguni, Partha, Kiriti, Vivatsu, Vijayi, Krsna, Savyasaci and Dhananjaya.
How to calculate the number of different arms in a formation called Akshouhini
1911
196.The charioteers wearing shields should number 21,870 (by computing the
legends) sky (0), Tunes (svara)(7), Vasu (8), Indu (moon) (1), and netra (eyes)
(2). [The digits in Sanskrit are counted from right to left hence 21,870].
According to scholars who are well-versed in Mathematics, the number of
chariots and charioteers putting an armour in an ‘aksauhini’ amount to Twenty-
one thousand eight hundred; the kings are seventy in number added to this
make the figure (21800 + 70 = 21870).
1912
197.The number of warriors on elephant has also been determined to be the same –
that is (21870) twenty-one thousand eight hundred seventy in an ‘aksauhini’.
This has been specially directed.
1913
198.The number of infantry soldiers is one Lakh (ten thousand) nine thousand
three hundred and fifty (19,350) in an ‘aksauhini’ (all of them are equipped
with weapons).
1914
199.The number of cavalry soldiers remains fifty-six thousand six hundred and ten
(56,610) as stated by scholars who are very effective in counting.
1915
200.The mathematicians decided the number of soldiers in a troop called
‘mahaksauhini’ as two sky (2), flourish (sagaras) (4), four vedas (4), one moon,
(1) two eyes (2) one fire, one moon, 1, i.e. 244,121 (Twenty-four lacs, forty one
thousand two hundred and one.
1916
201.In ‘mahaksauhinika’ the number of soldiers are thirteen crores twenty-one
lacs, twenty-four thousands and nine hundred. 132,124,900.
1917
202.The numbers of chariots in a ‘mahaksauhinika’ is one crore which is stated by
scholars. But some scholars who differ in opinion state that the number will be
thirty-seven lacs. (3,700,000).
1918
203.In such a troop the number of elephants should be twelve thousand four
hundred ninety. (12,490).
1919
204.In such a troop the number of horses (cavalry) should be four crores, eleven
lacs, seventy three thousand and four hundred (41,173,400).
1920
205.The number infantry soldiers (patya) in mahaakshauhini will be (68,000,075)
six crores, eighty lacs and seventy-five.
1921
206.Sixty-two thousand four hundred and fifty is the number of the formation
known by the scholars as ‘mahaksauhinika’.
1922
207.The technique of making a formation (vyuha) in a battle is as follows – the
charioteers should be placed in front, behind them the elephants, the infantry at
its back and the cavalry should be placed to each side.
1923
208.The formation of the soldiers may be planned in the shape of a half moon, or
as a circle or a carriage, a fish, a lotus, or simply by making rows or in the
shape of a bush.
1924
209.The King should keep around him for his protection those princes who have
received the status of feudal lords or subordinate Kings and also all other
attendants who are loyal and have aptitude to serve the King.
1925
210.The main or most important person of a family must be protected at all costs.
When the chief of a family perishes, as a result of the loss of the root of the
dynasty, all the soldiers loose their strength and determination to fight.
1926
211.The quality of men behind the weapons determines the battle more than their
number. Even a small number of persons imbued with the traits of heroism,
trained in arms and loyal to the king, will serve (the King and the country)
better than a large assembly of people (without loyalty, courage and
determination to win the war) who will be ineffective (mundamandali).
1927
212.Even five hundred heroes can defeat a large army. Sometimes even if five, six
of seven such heroes fight bravely, they may defeat the enemy.
1928
213.War veterans who have with them their holy bows, which had been their
means for livelihood, can bring victory even if the forward line of the king with
their horses is not very strong.
1929
214.Archers who are close comrades and know battle-craft may beat enemies
fighting them on horseback.
1930
215.But a single cowardly archer who breaks ranks can destroy the power of a
large number. Even the most heroic and greatest fighters will suffer a
breakdown of morale (they will desert with such a coward in their midst and
face defeat).
1931
216.A strong and insuperable battalion may run away and court defeat, just like
animals who are afraid of surging floodwater (if a coward breaks ranks.)
1932
217.A hero who can regroup fleeing soldiers, return to combat and rout the enemy
will receive the eternal fruit of the sacrifice of Asvamedha at every step.
1933
218.In this world there are two types of human beings who can ascend to Heaven
(penetrating the orb of the Sun): one is the ascetic who has extirpated his sense
and knowledge through performing Yoga and profound meditation. The other is
a hero who dies in hand-to-hand combat.
1934
219.If a hero dies surrounded by his enemies, without uttering a word in fear, it is
sure that he will reach that eternal sphere (Heaven).

1935
220.(Enemy) heroes who faint, or are wounded, or whose weapons are broken, or
who are fighting with another warrior, or who are asking for asylum or refuge,
should not be killed.
1936
221.A mighty warrior should not chase a weak fighter who is running away,
because a warrior who apprehends death may suddenly become aggressive and
brave.
1937
222.An emperor should organize his army comprising four arms (‘caturanga’, i.e.
the charioteers, soldiers mounted on elephant, cavalry and infantry) into a
formation (vyuha) to encircle the enemy and deploy valiant heroes in front of it
if he wants to become victorious in war.
1938
223.The happiness and morale of the troops are the factors which contribute to the
victory, irrespective of the size of the army, small or large.
1939
224.A hero who proceeds with the wind, by leaving the Sun behind as well as the
birds and the floating clouds, surely becomes victorious.
1940
225.One should not die prematurely; nor should one live after one’s time is up.
Hence one should exercise patience and kill the enemies (of the king and the
country).
1941
 226.In war, if one achieves victory, one gains wealt, If one dies, one gets a place in
Heaven and earns fame in this world. Hence one should exercise patience and
kill one’s enemies..
This is the teaching of Lord Vvyasa who has revealed the Sivadhanurveda.

http://www.atarn.org/india/dhanurveda_eng.htm